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The word is in the masculine singular form, so that "he" is implied; this verb is used only for the God of Israel. [2] Elohim (אֱלֹהִים ): the generic word for God, whether the God of Israel or the gods of other nations; it is used throughout Genesis 1, and contrasts with the phrase YHWH Elohim, "God YHWH", introduced in Genesis 2.
Tohuw is frequently used in the Book of Isaiah in the sense of "vanity", but bohuw occurs nowhere else in the Hebrew Bible (outside of Genesis 1:2, the passage in Isaiah 34:11 mentioned above, [5] and in Jeremiah 4:23, which is a reference to Genesis 1:2), its use alongside tohu being mere paronomasia, and is given the equivalent translation of ...
Elah (Hebrew: אֱלָה, romanized: ʾelāh, pl. Elim or Elohim; Imperial Aramaic: אלהא) is the Aramaic word for God and the absolute singular form of אלהא, ʾilāhā. The origin of the word is from Proto-Semitic *ʔil and is thus cognate to the Hebrew, Arabic, Akkadian, and other Semitic languages' words for god.
Genesis 1:1, see also Elohim and Names of God in Judaism § Elohim. אֱלֹהִ֑ים , 'ĕ-lō-hîm ('[the] gods' or 'God') – MT (4QGen b) 4QGen g SP. [2] Grammatically speaking, the word elohim is a masculine plural noun meaning "gods", but it is often translated as singular and capitalised as Elohim, meaning "God". ο θεός, 'the ...
"Let there be light" is an English translation of the Hebrew יְהִי אוֹר (yehi 'or) found in Genesis 1:3 of the Torah, the first part of the Hebrew Bible. In Old Testament translations of the phrase, translations include the Greek phrase γενηθήτω φῶς (genēthḗtō phôs) and the Latin phrases fiat lux and lux sit.
The "Spirit of God" hovering over the waters in some translations of Genesis 1:2 comes from the Hebrew phrase ruach elohim, which has alternately been interpreted as a "great wind". [ 10 ] [ 11 ] Victor P. Hamilton decides, somewhat tentatively, for "spirit of God" but notes that this does not necessarily refer to the "Holy Spirit" of Christian ...
Due to the vicissitudes of history, Aristotle's profound intellect had rediscovered this ancient Judaic wisdom. In contrast, Theosophic Kabbalah ("Received Tradition") interpreted their mythic, dynamic psychological drama of God's Persona attributes, and their mutual influence by Man, as the meaning of these secret doctrines of the Torah.
The tradition that Rabbi Hosha'iah is the author of Genesis Rabbah may be taken to mean that he began the work, in the form of the running commentary customary in tannaitic times, arranging the exposition on Genesis according to the sequence of the verses, and furnishing the necessary complement to the tannaitic midrashim on the other books of ...